The roe deer is the most numerous large wild herbivore in Europe and Lithuania. In Lithuania, roe deer population is continuously increasing and consists of more than 115000 individuals. The diverse landscape of the country causes differentiation of roe deer into two ecotypes: regular forest ecotype and field ecotype -as ecological forms adapted to specific environmental conditions. Classification of Roe deer into ecotypes was started in 1960s, unfortunately based on low scientific evidence. We have studied roe deer variation among ecotypes in morphological traits and DNA markers: skull traits, roebuck antler trophic value comparison and nuclear microsatellite polymorphism at five loci. Totally, 603 roe deer skulls and 228 roebuck antlers, also 79 individuals for the DNA study were sampled at different parts of the country. The ANOVA ad AMOVA analyses were carried for each age class and sex separately. The results showed that only few morphological skull traits at particular age classes showed significant differences among ecotypes. However, there were significant differences among ecotypes in the roebuck anther trophic value. We have not found significant genetic differences among ecotypes based on AMOVA. These findings suggest that the ecotypes are closely related owing to evolutionary recent separation from the common ancestor and geneflow among the ecotypes and have not reached the level of subspecies.
This article surveys and analyses the travesti identity-a unique and polysemic phenomenon of Latin America. Although the travesti emphasize that they are homosexuals, many consider them to be transgender. Nevertheless, due to the polysemy characteristic to travesti we cannot categorize them autonomously. The polysemy of travesti identities is formed by deconstructive practises, as these subjects represent their identity without fully destroying masculinity and without fully embracing femininity. In order to embody the imaginary of a perfect woman and to obtain a more feminine body shape the travesti actively transform their bodies using practises usually performed by women but they maintain their male genitals to please themselves and to please others. Penises enable the travesti to be either active or passive as they please. The travesti try to destroy binary categories and represent the fact that gender and sexuality is a fluid social construct. In an identity discourse, the travesti are neither transsexuals, nor drag queens. They are liminal figures that disrupt dichotomies and shape a new understanding of femininity and masculinity. These subjects activate a homoerotic view and they only want to resemble women but not to become them. Males are of high importance to travesti, as they signify and are overwhelmed by desire and power. SANTRAUKA Straipsnyje apžvelgiamas ir analizuojamas unikalus ir daugiaprasmis Lotynų Amerikos reiškinystravesti tapatybės. Nors patys travesti akcentuoja, kad jie yra homoseksualai, o dauguma intelektualinio diskurso atstovų priskiria šiuos subjektus transgender kategorijai, tačiau svarbu akcentuoti, jog travesti tapatybėms būdingas daugialypumas neleidžia griežtai jų kategorizuoti. Pažymėtina, jog travesti tapatybių daugiapras-Gintarė narauskaitė
Summary. Cruising can be defined as an activity where subjects look for sex in public spaces and is usually called cruising for sex. Authors like Humphrey and Delph emphasize that non-verbal communication, such as eye contact, body language, way of walking, etc., is used to make first contacts that eventually lead to sex. Despite the sexuality of cruising, authors like T. Dean or Turner note that besides public sex, cruising also defines a way of life or indicates a pastime. When discussing cruising, T. Dean emphasizes that contacts, superficial conversations and a playful relaxing atmosphere are characteristic to cruising. The context of cruising not only involves pleasing sexual impulses but also focuses on hospitality and friendliness towards strangers. It notes that this practise is used to establish contacts, engage in a meaningless conversation and start relations for the goal of pleasure, however the identity ego remains free. Furthermore, cruising for sex is often considered to be a negative activity for immoral behaviour in public and the risk to contract sexually transmitted diseases. Men who cruise often stigmatize themselves and assign deviational meanings to cruising. Contacts established while cruising as an open and an unregulated activity are managed entirely by pleasure produced by playfulness of randomness.
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